3. Society and Value Systems: Dystopia vs. Eutopia

3.1. The Social Classes and their Respective Ethea

History has witnessed the emergence of a fundamental tripartition of distinct social classes, namely, the proletariat (working class), the bourgeoisie (middle class) and the aristocracy (upper class). Each of these strata have their own unique historical origins and their own philosophical ideals and defining characteristics. The aristocratic orders emerged out of antiquity as powerful military castes and cultural and intellectual classes. They owned land and held political influence and distinguished themselves from the peasantry and the mercantile classes. The bourgeoisie and the proletariat, on the other hand, emerged out of the early modern period and were consolidated by the advent of industrial capitalism. The bourgeoisie consisted of wealthy industrialists and merchants who came to own property and capital in the evolving market and the proletariat consisted of humble wage laborers who were forced to sell their labor to the bourgeois industrialists in exchange for a living. The bourgeoisie or middle class would later include a variety of types of affluent professionals and corporate employees and become an ideal to which many would aspire. While all of these distinct social classes have a concrete historical reality they could also be interpreted as transhistorical archetypes.

Social class is an important source of values, beliefs and attitudes. People's worldviews are shaped largely by the moral ideals of their own social class which are transmitted to them from an early age through upbringing, school education, the mass media and interaction with the wider community. Working class people think and behave very differently from middle class people. Their respective values and way of life are evidently divergent and there are many points of incompatibility between them. However, both of these groups are a whole world apart from the values of the aristocratic class which has found itself reduced to a mere relic of the past and seems to have become an anachronism in the modern world. I will argue, nevertheless, that the aristocratic value system is the only one which conserves the strong and vitalistic values of the Promethean spirit and that the proletarian and bourgeois value systems are nothing more than dystopian aberrations which have only served to weaken the Promethean instincts of men and reduce them to a state not much greater than that of mere beasts of burden.

Proletarian culture is characterized by the celebration of menial work, the pursuit of immediate escapism and the veneration of lowbrow entertainment.

Working class people spend much of their time performing relatively unskilled and often dead-end jobs in industry, retail and the service sector. Many are employed by private companies and agree to sell their labor to employers in exchange for a modest wage that allows them to pay their monthly rent and cover their basic costs of living. Others are self-employed and practice a trade in order to make money. Proletarian occupations tend to be manual and repetitious. They often use up a great amount of nervous energy and leave workers overwhelmed and exhausted. Their monotonous nature arguably has a stultifying effect on the mind and their long hours deprive people of their time and enthusiasm for higher pursuits and personal development. Nevertheless, through a belief in the so-called «dignity of labor», working class people have convinced themselves that their otherwise undesirable condition of servility and relentless toil is somehow valuable and meaningful. They tell themselves that their hardworking disposition is noble and virtuous and even that their contribution of sweat and exertion makes them better and more relevant than the rulers and the wealthy upper classes whom they often despise and look upon with contempt. This is likely an attempt to create an illusion of meaning and dignity in order to prevent themselves from going crazy from an ordinarily degraded and meaningless existence. True reality would be too disconcerting for most.

Working class society is pervaded by the mentality of «living for the weekend». Because of a lack of substantial leisure and freedom, and in order to forget about the stressful routine and the depressing monotony of working class life, many proletarians are given over to purely hedonistic pursuits and have created a culture of instant gratification. After a long day of heavy toil, they return to their homes and distract themselves with the spectation of professional sports such as football and baseball and mindless reality TV shows among other things. After a whole week of miserable drudgery, they hit the bar scene which they call a «social life» and indulge in reckless drinking and other forms of escapism for hours or even days on end. Alcoholism and substance abuse run rampant throughout many working class communities. Proletarians on the whole have little time and energy for the cultivation of the intellectual faculties and their lifestyle of morbid hyperactivity often causes them to long for a state of idleness or activities of effortless escapism (ironically work itself is the principal cause of so-called «laziness»). As such, many of them have no real hobbies or interests or appreciation for art and intellectual matters. The working class philosophy of life is «to live for the moment».

Working class entertainment consists of mindless trash culture and crude anti-intellectualism. The TV is the altar of worship of the typical proletarian household. It hooks people in with outrageous and sensationalistic reality series and talk shows which appeal to the basest instincts of the vulgar masses and glorify the worst behaviors and the lowest values of human society. It mesmerizes them with a whole pantheon of disgusting and talentless celebrities and socialites who act foolishly and have nothing to say other than meaningless drivel and empty stock opinions. It informs their every belief with regard to how people should live and what people should value. Working class entertainment serves a highly specific function. Not only does it allow the demoralized proletarians to live vicariously through their idols but it also normalizes mediocrity and lower frequencies of thought and accustoms them to be satisfied with their bread and their circuses desiring nothing more than fleeting moments of excitement and material indulgence. Men who wish for only sustenance, a few material luxuries and regular doses of vulgar entertainment constitute perfect slaves.

Bourgeois culture is characterized by the Protestant work ethic (or a secularized version thereof), an obsession with material extravagance and a widespread attitude of conformity and moralism.

Middle class people are driven by the class value of careerism and the relentless pursuit of material wealth and social status. Many are lifelong employees of large corporate organizations and seek to ascend the company ladder gaining promotion after promotion. Others are entrepreneurial and run small businesses in their quest for greater economic returns. In bourgeois circles the forging of a respectable career and the maximization of perceived success are considered the be-all and end-all. People are encouraged to devote their whole lives to a company and toil under an inhuman work schedule in order to receive that desired pay raise and take out a mortgage for that overpriced home in the suburbs. Work, which invariably means the constant sacrifice of one's own individuality in the same banausic rat race, is elevated as the sole purpose of life. All passions such as art, creativity, self-development and even friendships and family must always give way to the bourgeois ideal of unending economic activity. The truth is that many middle class employees are deeply dissatisfied with their own work life despite outward appearances. They are tired of the suffocating routine, the phony lifestyle and the lack of personal freedom that come with the corporate world. The character Lester Burnham in the award-winning movie American Beauty (1999) is a perfect example of the disillusioned middle class corporate serf. He realizes that he has wasted a significant part of his adult life pursuing an empty ideal imposed by others and longs to return to his pre-corporate life of greater freedom and individuality. Behind the deceptive face of bourgeois «individualism» lies only the progressive subordination of the individual.

Middle class society is pervaded by the mentality of «keeping up with the Joneses». Because of the bourgeois obsession with self-image, and in order to project the appearance of a «successful» and «respectable» middle class consumer, many bourgeois herdlings purchase indulgently and flaunt their possessions to the whole world. They take out mortgages for expensive and oversized houses in a whitecollar neighborhood. They show off their flashy automobiles, their stylish furniture, their superfluous household appliances and their pricey clothing brands in accordance with the latest fashion trends. Heaven forbid that the Joneses own visibly less than the neighbors! Middle class «leisure» is totally artificial and soulless. People spend the evenings and weekends at crowded malls or eat fake ethnic food at overpriced restaurants and drink so-called exotic beverages at high-end bars and coffee shops. Consumers purchase superficial experiences in the context of a phony ersatz culture of materialism and consumerism. Everything is so blatantly detached from the authentic living of life. As a consequence, the typical middle class person is a total philistine. He lacks appreciation for genuine art and culture. He has neither higher ideals nor transcendental aspirations. His wealth is solely material. His soul is impoverished beyond belief.

Middle class communities are suffused with a mindset of narrow conformity sustained by a distinctive moralistic attitude. All people are expected to hold the same identical values and live in accordance with the same predetermined molds. Free spirits who do not want to conform to the same bourgeois lifestyle are invariably shamed and ridiculed. The «individualism» of bourgeois society has not one shred of true individuality. It merely constitutes a blatant lie. Middle class conformists appeal to the same hackneyed and glaringly simplistic platitudes based on the liberal worldview and protestant ethics about hard work and self-sacrifice. They accuse the Bohemian types and other nonconformists of being «lazy» and «selfish». It is no surprise that the middle class is ruled by a spirit of uncompromising moralism. Bourgeois society is one of an industrial ethos and everybody is required to fall in line and perform a specific economic role in the machine of industry without complaint. This logically necessitates the suppression of any kind of true individuality and the reduction of all into the same hardworking economic automaton. The most effective tools to achieve this are without doubt shaming and accusations of immorality.

Aristocratic culture is characterized by a high regard for leisure and art in its broadest sense, the pursuit of one's own excellence and a visible indifference towards the moralities of the masses.

The aristocrat enjoys a lifestyle of plentiful leisure and meaningful creativity. He spends many of his days devoted to his own lofty creative works often of an artistic, philosophical or literary nature with an unwavering obsession and an unshakeable conviction that his contribution constitutes a great achievement of civilization. He regards himself as an epitome of human excellence and a valuable and legitimate creator of culture. Classical philosophers such as Aristotle held that an abundance of leisure is necessary for the cultivation of virtue and a eudaimonic life and that banausia or arduous labor, in contrast, only exhausts the mind and the body and obstructs the development of reason and individual perfection. This positive valuation of leisure could not be any further from the morbid praise of relentless industry characteristic of the vulgar proletarian and bourgeois value systems. Indeed, the higher aristocratic type holds a visceral disdain for common work and rejects as absurd any notion of its supposed «dignity». He knows that only noble pursuits such as art, philosophy, literature and athletic activities truly dignify life. Work is nothing more than a necessary evil to be reduced to an absolute minimum.

Aristocratic families attribute great importance to the cultivation of superior qualities and the rounded evolution of individuals. Their philosophy with regard to education primarily values Bildung or the holistic forming of pupils which facilitates a solid understanding of varied intellectual disciplines and promotes good character development (for example, classical education). In their own judgment, it is precisely this superior level of education of the aristocratic breeds which qualifies them to govern their own communities and determine the destiny of civilization. Aristokratíā means «rule of the best». In accordance with this concept the most excellent and the wisest are those who are best suited to the governance of society. In ancient times aristocrats were powerful military leaders known for their strategic prowess and great creative men committed to the production of magnificent artistic, philosophical and literary works. They were skillful rulers and authors of all kinds of cultural achievements. I am of the opinion that authentic cultural excellence is only feasible in an aristocratically organized society. Anarchic and egalitarian societies, on the other hand, will always be condemned to mediocrity.

The aristocrat is above the servile moralities of the lower classes. He has no reason to respect their self-denying values, their senses of duty or their cliché ideas with regard to what constitutes «good» and «evil» (many humble people are forced to conform to these values of servility given that unfortunately their economic survival largely depends on it). Nietzsche argued that the strong aristocratic types distinguish themselves from the vulgar in that they are philosophers (in the true sense) and legislators of values. It is they who establish values and determine what is good and bad. As such, an authentic aristocrat of the spirit would never entertain the worthless «slave morality» of the proletarian underclass or the bourgeois herd. The aristocratic soul rejects the baseless moralism of decadent philosophies and supports a higher ideal: nobility. Aristocratic nobility does not consist at all of the positive valuation of self-sacrifice of the various manifestations of «slave morality» but only of magnanimity, generosity, a paternal spirit, the positive valuation of all of the virtues which elevate the human being such as strength, wisdom, bravery, beauty and self-love; and likewise the negative valuation of all of the lowly traits which debase the individual such as meekness, cowardice, pettiness and self-abnegation.

Aristocratic societies were by and large highly communitarian and favored simplicity in economic matters as well as a high level of cooperation. Most were a far cry from the later industrial societies of the bourgeoisie with their morbid obsession with competitivity and constant economic expansion and the unlimited maximization of profit and exploitation. The aristocratic societies of the classical world conceived work as nothing more than a means to an end (i.e., the fulfillment of the material needs of human life) and preferred to keep its volume and intensity small and bearable. The rulers of such communities did not wish to impose too much work upon their people. They understood that a social arrangement of excessive exploitation would only serve to breed resentment in the population of the commoners and sow the seeds of violent revolts or even the demise of their own political order. Much has been made about the institution of slavery in the aristocratic societies of the ancient world, particularly in the discourses of liberal intellectuals who praise so mindlessly the purported «progress» of the modern democracies. However, it is important to understand that the ancient slavery which so many moderns condemn was generally, with the notable exception of penal servitude, much more lenient than the common situation of wage labor under modern capitalism which almost always seeks to exploit to the absolute maximum. Of course, such ancient slavery would not be an issue in a hypothetical «neo-aristocratic» society in our century given that our advanced technology has the potential to reduce the need for human labor to a marginal amount through the generalized automation of production. Under such a social order there would be a lot more freedom for all of the strata of the population.

The bitter truth is that the working class and middle class ways of life are utterly meaningless. Their unnatural values of servility, constant industriousness, anti-individuality and moralistic groupthink only serve to diminish the human being and turn life into a wretched and joyless struggle for economic subsistence. Both result in the nihilization of existence. Only the loftier aristocratic values of the past truly promote the elevation of the human being and affirm life. These unfailingly belong to the Promethean soul regardless of his class of birth or his actual socio-economic status. All healthy civilizations are founded upon a bold and powerful ethos of aristocratism. The human societies of the future must include as their central tenets a positive valuation of leisure and individual freedom (and a concomitant ideal of anti-work), a strong aretaic morality conducive to excellence and eudaimonia, a great appreciation for the arts and cultural sophistication, a widespread mindset of free-spiritedness and a lofty ideal of nobility.

3.2. Enslaving Ideologies

Capitalism—an economic system based on private ownership of the means of production for the profit of the capital-owning class and exploitation of the labor of those without capital. Capitalism is the hegemonic political ideology of the modern dystopia. In some countries it is often portrayed as being synonymous with Western culture and freedom itself and all radical criticism of its central tenets is strictly off-limits.

The capitalist society is one of deprivation and coercion. Behind its endless praise of freedom and democracy lies only a blatant system of financial tyranny by which the wealthy and the privileged are able to subject the poor and the unprivileged. Under this system, an economic elite consisting of corporate empires and financial usurers ruthlessly monopolizes the greater part of the wealth of the planet as well as the major means of production. Through its artificial property laws, its imposed social construct of fiat currency and its monopoly on legalized violence, the capitalist class actively deprives the rest of humanity of its access to basic material needs and thereby imposes its own terms. Consequently, the ordinary people, those without land or capital, are forced to submit to employment and serve continuously in order to obtain a modest wage, a paycheck given at regular intervals, which allows the employee access to vital resources such as food, water, shelter and energy. The non-capitalist man inevitably becomes a powerless wage slave. Although defenders of capitalism will argue that employment in the capitalist system is voluntarily consented and therefore non-coercive, the honest truth is that most employees have no choice but to consent to the demands of employers and perform tasks that they do not really want to do because otherwise they would suffer hunger, destitution and even death. Capitalism is a system of slavery based on indirect coercion. It simply escapes such a label on a technicality.

The capitalist system views human beings as simply another economic resource for maximum exploitation. It invariably reshapes societies into nauseating beehives of relentless industry and condemns almost everybody to a frenetic lifestyle of morbid hyperactivity. All men are ultimately transformed into the same mass-cloned worker bee and forced to sacrifice most of their own time and energy to the financial interests of the capitalist class if they want to survive in a capitalist society. When people ask why they have to toil so relentlessly and perform each day tasks that they do not enjoy, they are told by their masters that every man must «earn a living» and justify his own right to exist through contribution to the system, although in reality most people are simply driven to servitude by hunger and the threat of homelessness. Since the birth of the industrial revolution, the bourgeoisie has always presented the topic of work as a moral issue, imposing the totally cultish Protestant work ethic upon the rest of society (it would be too indecorous simply to admit that the have-nots are indirectly coerced into labor). However, the capitalist masters do not really believe in the moral values which they impose; they understand that «might makes right» and use their economic hegemony for the systemic coercion of others. Even today, despite the advancement of automation and the growing obsolescence of human labor, conservatives continue to push the moralistic notion that work is inherently good and wish to subject all people to an exhausting 40 hour workweek while constantly berating so-called slackers and the unemployed. Capitalism mindlessly extols «industry» as a religion.

Capitalism creates a false hierarchy of money. It inevitably gives rise to a skewed plutocratic social order in which the mediocre and the unfit, those of a «beta» mental constitution, are able to raise themselves artificially simply by virtue of their greater financial wealth and corporate rank. Many corporate bourgies like to believe that their relative material success is largely due to a higher level of intelligence and talent. They regard themselves as the «winners» and the «favored». The reality, however, is quite different from their self-praising fantasy. In most cases the corporate bourgies are not particularly intelligent or talented. Their jobs consist of little more than lifeless and repetitive tasks and robotic obedience to orders. Their so-called success, or ability to get ahead financially, is primarily due to their more servile disposition and their greater willingness to sacrifice their own individuality in a soulless economic system and prostitute themselves for more «slave shekels». The capitalist dystopia proves to be a society in which the most slavish and the most docile—the weakest and most sickly abominations of the human gene pool—are those who tend to be the most well-adapted. Truly creative individuals and true freethinkers, on the other hand, typically find themselves out of place in this kind of environment. Capitalism, contrary to right-wing rhetoric, does not encourage excellence but rather keeps everybody in harness and fosters mediocrity. It constitutes a bourgeois anti-aristocracy.

Some right-wing apologists, for example so-called right-«libertarians» and «anarcho-capitalists», argue that their sacred «free market» has been corrupted by a form of «crony capitalism» and that everything would be a lot better if we just minimized or eliminated the state which they regard as an unnecessary and meddlesome excrescence. Their argument, however, is not only overly simplistic but also rather disingenuous. In an unregulated and unrestricted capitalist system such as the one that right-«libertarians» envision, large corporations inevitably form overwhelming monopolies and impose their own economic dictatorships unimpeded by any state or democratic system while the greater part of the population is forced to accept the draconian demands of these monopolists with few or no legal rights. One can only expect a return of sweatshops, 12 hour workdays and the reduction of the minimum wage to a mere pittance. The truth is that the ideology of right-«libertarianism» has always been nothing more than a justification for Big Business and unlimited corporate power since its inception in the 1940s. Its proponents happily demonize state authoritarianism but support with great enthusiasm arrangements of subservience and exploitation in the large corporations which control the world economy. The «freedom» which they promote is none other than the «freedom» to exploit labor without restriction or the «freedom» to submit to servitude under the guise of «voluntaryism». In the end, most self-styled «libertarians» are simply status quo defenders with another name.

Socialism—a varied group of political ideologies which advocate governmental ownership and administration of the means of production, economic equality, workers' rights and social justice. Moderate socialism supports a capitalist economy regulated heavily by a powerful state (corporate interests and the state collude). Revolutionary socialism aims to overthrow the existing capitalist system and establish in its place a new socialist government which will control the means of production in a centralized manner and transform society into a «workers' paradise» of proletarian egalitarianism (the revolutionary state replaces the capitalist oligarchies as the new central dictator). Socialism is often presented as a better alternative to capitalism. However, this ideology simply represents a definitive intensification of the repressive aspects of the modern world.

The socialist society is one of statism and forced labor. It is essentially a dictatorship of the inner party and a mindless tribalism of the manipulable proletarian mob. Under this system, a despotic oligarchy of revolutionary leaders and Marxist intellectuals (many of whom are Zionist Jews) hold total control over practically all of the resources within their territory as well as the means of production. Through its policy of centralized state ownership, its system of quotas and exchange stamps and its secret police forces, the socialist government deprives in a cruel manner the greater part of its citizens of access to their basic material needs and forces them to work relentlessly for access (in this regard soviet-style socialism is rather similar to capitalism albeit with a more direct method of exploitation). Almost the whole population has no other option but to become employees of the state and agree to government work programs. Millions of toiling proletarians are reduced to powerless slaves of a Marxist autocracy while naïvely believing that they have freed themselves from the oppression of a class-based society. Political systems based on Marxist ideology do not involve an authentic emancipation nor the establishment of a truly humanistic utopia; they only result in another form of enslavement and a rapid descent into an even more brutal system of obscurantism.

The socialists are explicitly a workers' party. What they mean by this is that they support the notion of work even more viciously than any of their ideological rivals and wish to impose their idealized proletarian lifestyle of relentless drudgery upon everybody else without exception (they merely pretend to sympathize with the struggles of the workers because they want to become their leaders and exercise authority over them). In the «workers' paradise», labor itself becomes the ultimate end rather than simply a means. Willingness to perform hard work is extolled as the most sacrosanct of virtues. The toiling proletarian is glorified as the highest model of man. All men are subjected to universal full-time employment in the name of «equality» even if it is simply work for its own sake. The socialist dystopia recasts all human beings into an amorphous herd of dehumanized industrial robots. It deprives them of their freedom and their creative energy and destroys all manifestations of spirituality and all higher ideals. In truth, the socialists and the Marxists have an even more brutal obsession with work than the conservatives, for they are almost always soulless materialists and pathetic nihilists who believe in so little else. Under socialism everybody is condemned to the same uniform workweek of meaningless toil for no reason other the bizarre moralism of a degenerate few.

The socialist is a high priest of the heresy of egalitarianism. «All men are equal!» he proclaims so arrogantly. But what is the basis of his strange conviction of the equal value of all men? Almost all radical leftist ideologies are predicated on the assumption of relativism: all value judgments and conceptions of truth are only subjective and therefore cannot be absolute. Since the typical leftist or socialist does not even recognize that objective value exists, he consequently assumes that there can be no valid standards for determining inequality of value among people and that all people should therefore be considered equal. In the egalitarian society of the socialist, there can no longer be any distinction between the strong and the weak, the intelligent and the dull-witted, the beautiful and the ugly, the brilliant and the mediocre or the noble and the ignoble. All values become invertible and are effectively inverted. Weakness is raised above strength. Stupidity becomes indistinguishable from intelligence. Ugliness is deemed equal to beauty. Mediocrity is held in the same regard as brilliance. Ignobility merges seamlessly with nobility. Everybody must be dragged down into the ranks of the proletariat and transformed forcibly into the same kind of retarded human cattle. The strong must always be eclipsed by the weak, the intelligent by the dull-witted and the beautiful by the ugly. The socialist ideologues and the Zionist conspirators promote egalitarian notions precisely because they want to destroy the strong and the brilliant and reduce all men to the same level of proletarian mediocrity for the materialization of their envisioned communist-talmudic slave plantation. The weak and the resentful—those without strength, intelligence, beauty or brilliance—are often drawn to the mindless egalitarianism of the rabble-rousers and use its deformed logic in order to tear down the strong and the brilliant and raise themselves artificially. Egalitarianism is hostile to the cultivation of excellence. Its perverse spirit is vengefully aristocidal. Its envious hatred of all unequal expansion only serves to stifle all manifestations of genius and creative originality (an aristocracy must exist for the creation of cultural excellence).

Today many leftists support the ideas of reform socialism as opposed to those of revolutionary socialism. They are in favor a high degree of economic regulation by the state and the gradual implementation of minor socialist policies within the framework of the existing capitalist system. This form of government has been pushed heavily in recent decades with many nations describing themselves as «social democracies». Its raison d'être is purportedly to remedy the shortcomings and the dysfunctions of the traditional «free market» economy and thereby promote economic equality and social justice. The true face of reform socialism or social democracy, however, is that of a mixed system in which the large corporatocratic oligarchies and the central banks collude freely with the national governments for the expansion of their own power and the reengineering of society for their own benefit. The hidden elite makes use of the state apparatus in order to enact draconian laws that restrict the freedom of citizens and impose ever more burdensome taxes upon the whole of society. The corporatocrats oppose statism only when the government is under the control of their rivals and enemies. Once they have gained the favor of a particular government, the same corporatocrats begin to support statism with great zeal and denounce any ideological current that opposes the state. The ulterior motive of reform socialism is simple: the corporatocratic elite introduces more socialist (i.e., statist) elements into their established capitalist dystopia in a progressive manner for the purpose of increasing the scope of their control over the population and intensifying their exploitation of the people.

Victimist Movements—militant ideologies on the periphery of the political landscape which serve to radicalize the self-perceived social pariahs with a victim narrative and incite them to act violently against a particular outgroup which they deem hostile or oppressive. «Victimist movements» constitute a mutated outgrowth of the socialistic egalitarian paradigm. They sow the seeds of conflict with their deliberate amplification of matters and their shortsighted extremisms and thereby foster a mentality of mindless tribalism and provoke feelings of hostility towards another demographic. Their leaders claim to fight for the ideal of equality and the emancipation of the downtrodden yet only push for the marginalization and even the destruction of the outgroups that have become the target of their hatred. Examples of «victimist movements» include feminism, militant LGBT lobby groups, racial activist groups and other similar ideologies influenced by the neo-Marxist current of the Frankfurt School. Perhaps many of these movements originally emerged as genuine channels of resistance against the real instances of oppression of capitalist society but now it is evident that they have been largely co-opted by the corporatocratic and Zionist establishment for its own ends of social control (why else would they be promoted by institutions of higher education funded and controlled by the same capitalist elite?).

The first purpose of the «victimist movements» is to cause disruption and bring about widespread social disintegration. It is the many times proven strategy of divide and conquer. The corporatocrats and the Zionists do not want people to awaken to the truth and take note of their common enemy. They do not want distinct groups to unite their forces and organize a concerted resistance against the real apparatus of their enslavement and the truly hostile global conspiracy of Zionism. Therefore, the corporatocrats and the Zionists conspire to exploit the resentment of people and pit one group against another in largely fabricated ideological conflicts. Women are pitted against men in a struggle against a fictitious «patriarchy» and nonexistent problems of «sexism» which may include anything that the misandric feminist leaders decide to invent. Sexual minorities and social liberals are pitted against traditionalists and social conservatives in the «debate» over the legality of gay marriage and absurd non-issues such as the supposed need to introduce gender-neutral pronouns. Ethnic minorities are pitted against the white majority in a racial war against highly marginal attitudes of «white supremacy» and totally exaggerated examples of «institutionalized racism». The end result is that everybody becomes embroiled in meaningless hostilities and loses sight of the true oppressors and puppetmasters.

The second purpose of the «victimist movements» is to distract the majority of people with charged narratives that appeal to the emotions and divert their attention away from the real injustices of the world. While foolish zealots complain endlessly about the «sexual objectification» of women in the media or quibble aimlessly over the correct use of gender pronouns or the moral appropriateness of Gay Pride parades, the financial usurers covertly plunder whole nations through their criminal banking system and the Zionists silently manipulate the powerful Western governments and force them to initiate devastating wars in foreign countries for no reason other than corporate interests and their own Zionist agenda in the Middle East. The leaders of the «victimist movements» like to talk at length about trifling matters and make-belief injustices such as the «sexism» of beauty standards, the «oppressiveness» of gender stereotypes, the «toxicity» of the white male identity or the «crime» of cultural appropriation. They never attempt to address any real problems and causes of injustice such as the system of economic slavery itself, abject poverty throughout the thirdworld, the unforgivable cruelty of industrial livestock production, religious oppression, corporate crime, government corruption, state-funded genocides or the evil of Zionism. Even if they were honest enough to talk about the global situation, they would not dare to name the true identity of the enemy out of fear of being called «racist» or «anti-semitic». The «victimist movements» are nothing more than background noise; they are simply engineered distractions for the more dissatisfied sheep.

The third purpose of the «victimist movements» is to antagonize those of a more right-wing inclination and dissuade others from aligning themselves with any true channel of resistance that may pose a legitimate threat to the existing corporatocratic (i.e., capitalist) system. The hidden social engineers want nothing more than to convince their legions of exploited slaves that their own present condition of economic enslavement is the epitome of freedom and democracy and that any other system would only result in the terrible loss of all supposed freedom and democratic rights. In order to achieve this they conspire to lead the masses to believe that there has been for many decades a persistent «leftist conspiracy» to take over academia, the mass media and the various departments of the government and bring into existence a new totalitarian regime based on Marxist principles and in opposition to the core values of Western Civilization. They install certain groups of neo-Marxist intellectuals and social commentators in major universities as controlled opposition and use their seemingly threatening presence in order to stir up fear in a significant part of the population and garner popular support for capitalism and its apparatus of economic domination. The hostile behavior and the tribalistic extremism of such groups of radicals serve to alarm many people identified with the social mainstream (e.g., white heterosexual males). These people in turn end up aligning themselves with the various rightist ideologies which all invariably justify capitalist hegemony effectively supporting their own ruthless exploitation at the hands of the capitalist elite. Of course, the controlled opposition will never propose any real radical solution to the problems of capitalism but will merely settle for a compromise with the existing governments which are already thoroughly controlled by the same corporatocratic and Zionist establishment.

3.3. From Capitalist-Socialist Dystopia to a Promethean Eutopia

All of the enslaving ideologies that we have examined are born out of the dominant «dystopian current» whose defining characteristics are sectarian division, hostility, paranoia, repression and ideological orthodoxy. Many of them purport to stand for positive values such as freedom and cooperation but these are always empty substitutes which find themselves subverted by the influence of other negative values that only serve to reduce the bandwidth of thought and diminish and control the human being. Capitalism atomizes all of the people of a community with its rat race for economic survival under the banner of «individualism» and thereby transforms them into the same unvarying slave to relentless industry for the benefit of a hegemonic class. The various forms of socialism speak of the advantages of mutual collaboration and promise a liberation of the proletariat from the exploitation of class society and then wish to condemn the greater part of the population to another form of dehumanizing servitude with their pathetic idolization of work. The different «victimist movements» of our time display a front of activism for equal rights yet at the same time only exacerbate existing enmities and sow the seeds of disunity. None of these ideologies have a genuine Eutopian spirit or are able to create a worthier world.

Promethean souls must make use of our sense of nobility and our higher idealism in order to oppose this «dystopian current» of high entropy and attempt to change it into a new and more edifying «Eutopian current» characterized by cooperation, understanding, economic freedom and individual free-spiritedness. It is our task to disseminate positive values that nurture a more harmonious society and ennoble human beings and to offer a viable and constructive alternative to the present dystopian systems. We must be a multitude of positive guiding lights in this decisive moment of history. As the Promethean humans of that mysterious pre-Adamic world liberated themselves from the obscurantism of the malevolent tyrants with the «Divine Fire» and erected a new civilization of freedom and enlightenment, we must also fight to liberate ourselves from the enslavement and the stultification of this modern dystopia and introduce a new way of life based on our higher Promethean ideals. Our philosophy is a second «Promethean Rebellion» of the human spirit against the enslaving darkness of the modern world and an idealistic vision for the founding of a new «Promethean Eutopia».

Our proposal for the building of a Eutopian civilization is the following:

We consider that this model of society will mark an incisive point of divergence from the «dystopian current» of the last few millennia and constitute the first step towards a more positive order of the world.

A new class of enlightened aristocrats will replace the corrupt plutocratic hierarchies of the present capitalist system as leaders and administrators of their respective communities. They as wise and virtuous «philosopher kings» will watch over new community-based economic systems aimed solely at the direct supply of human needs and guide the creation of a superior culture based on our Promethean ideals. This type of hierarchical organization will be necessary for the orderly transition to a new system and the efficient guided evolution of a new Eutopian society (anarchism, on the other hand, is never suited to the development of a civilization). The neo-aristocracies which we envision will be considerably distinct from the outdated and lifeless aristocratic conservatism of Modern Europe. Their membership will not be based on the ownership of wealth nor on an inherited title of nobility but rather on spiritual superiority, nobility of character and merit. Those who have cultivated great virtues and demonstrated an exceptional level of wisdom will be appointed as rulers and members of the local councils. We will see the return of a true «rule of the best».

A plurality of «resource-based economies» (RBEs), placed under the control of the various local neo-aristocracies, will supplant the irrational monopolism and commercialism of the present capitalist system. Community-based systems of production enhanced by the most advanced industrial tecnologies will give rise to a new condition of shared abundance. Cooperative arrangements of common access will supply vital resources to all citizens without any system of debt or barter. The bulk of the productive operations of civilization will be automated thanks to the full application of the innovative robotic and cybernetic technologies of our century and the need for human labor will be reduced to an absolute minimum. This policy of deliberate automation will in turn facilitate a desired liberation of human beings from any kind of drudgery and the subsequent introduction of a new post-work culture characterized by the absence of economic servitude and a greater level of leisure and individual freedom. Machines will replace people as the new slave class.

Free from the obligation to «earn a living» through an existence of relentless industry, many human beings will take advantage of their abundance of free time to cultivate their own virtues and forge themselves into a generation of artists and creators without equal. The aristocratic spirit of bygone ages will not only be revived in our time but it will also become ever more universal. It is important to mention that our desire to establish communities of technological post-scarcity and common access and emancipate all men from the tyranny of employment through the implementation of automated systems does not stem from the ridiculous socialist notion of «equality» nor does it find its inspiration solely in the modern ideal of utilitarianism or «the greatest happiness for the greatest number of people». Rather our ultimate objective lies in the encouragement of human excellence and the formation of a higher model of man. The expected result of our envisioned neo-aristocratic RBE is nothing less than the relative aristocratization of the whole of society and a concomitant «Promethean Renaissance» of cultural splendor.